1. Homer, Iliad, 5.221, 5.255, 5.696, 8.13-8.15, 8.44, 8.512, 9.133, 10.513, 11.517, 15.387, 16.342, 16.395-16.396, 16.453, 16.809, 22.166, 22.467, 23.71-23.74, 23.379 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •soul, orphic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 140, 150, 214, 216, 374| 5.221. ἀλλʼ ἄγʼ ἐμῶν ὀχέων ἐπιβήσεο, ὄφρα ἴδηαι 5.255. ὀκνείω δʼ ἵππων ἐπιβαινέμεν, ἀλλὰ καὶ αὔτως 8.13. ἤ μιν ἑλὼν ῥίψω ἐς Τάρταρον ἠερόεντα 8.14. τῆλε μάλʼ, ἧχι βάθιστον ὑπὸ χθονός ἐστι βέρεθρον, 8.15. ἔνθα σιδήρειαί τε πύλαι καὶ χάλκεος οὐδός, 8.44. χρυσείην εὔτυκτον, ἑοῦ δʼ ἐπεβήσετο δίφρου, 8.512. μὴ μὰν ἀσπουδί γε νεῶν ἐπιβαῖεν ἕκηλοι, 9.133. μή ποτε τῆς εὐνῆς ἐπιβήμεναι ἠδὲ μιγῆναι, 10.513. καρπαλίμως δʼ ἵππων ἐπεβήσετο· κόψε δʼ Ὀδυσσεὺς 15.387. οἳ δʼ ἀπὸ νηῶν ὕψι μελαινάων ἐπιβάντες 16.453. αὐτὰρ ἐπὴν δὴ τόν γε λίπῃ ψυχή τε καὶ αἰών, 16.809. ἔγχεΐ θʼ ἱπποσύνῃ τε πόδεσσί τε καρπαλίμοισι· 22.166. καρπαλίμοισι πόδεσσι· θεοὶ δʼ ἐς πάντες ὁρῶντο· 23.71. θάπτέ με ὅττι τάχιστα πύλας Ἀΐδαο περήσω. 23.72. τῆλέ με εἴργουσι ψυχαὶ εἴδωλα καμόντων, 23.73. οὐδέ μέ πω μίσγεσθαι ὑπὲρ ποταμοῖο ἐῶσιν, 23.74. ἀλλʼ αὔτως ἀλάλημαι ἀνʼ εὐρυπυλὲς Ἄϊδος δῶ. 23.379. αἰεὶ γὰρ δίφρου ἐπιβησομένοισιν ἐΐκτην, | 5.221. go to face this man and make trial of him in arms. Nay, come, mount upon my car, that thou mayest see of what sort are the horses of Tros, well skilled to course fleetly hither and thither over the plain whether in pursuit or in flight. They twain will bring the two of us safely to the city, 5.255. And I have no mind to mount upon a car, but even as I am will I go to face them; that I should quail Pallas Athene suffereth not. As for these twain, their swift horses shall not bear both back from us again, even if one or the other escape. And another thing will I tell thee, and do thou lay it to heart. 8.13. Whomsoever I shall mark minded apart from the gods to go and bear aid either to Trojans or Danaans, smitten in no seemly wise shall he come back to Olympus, or I shall take and hurl him into murky Tartarus, 8.14. Whomsoever I shall mark minded apart from the gods to go and bear aid either to Trojans or Danaans, smitten in no seemly wise shall he come back to Olympus, or I shall take and hurl him into murky Tartarus, 8.15. far, far away, where is the deepest gulf beneath the earth, the gates whereof are of iron and the threshold of bronze, as far beneath Hades as heaven is above earth: then shall ye know how far the mightiest am I of all gods. Nay, come, make trial, ye gods, that ye all may know. Make ye fast from heaven a chain of gold, 8.44. do I speak with full purpose of heart, but am minded to be kindly to thee. So saying, he let harness beneath his car his bronze-hooved horses, swift of flight, with flowing manes of gold; and with gold he clad himself about his body, and grasped the well-wrought whip of gold, and stepped upon his car 8.512. /lest haply even by night the long-haired Achaeans make haste to take flight over the broad back of the sea. 9.133. and that in beauty surpass all women folk. These will I give him, and amid them shall be she that then I took away, the daughter of Briseus; and I will furthermore swear a great oath that never went I up into her bed neither had dalliance with her as is the appointed way of mankind, even of men and women. 10.513. to the hollow ships, lest thou go thither in full flight, and haply some other god rouse up the Trojans. So spake she, and he knew the voice of the goddess as she spoke, and swiftly mounted the horses; and Odysseus smote them with his bow, and they sped toward the swift ships of the Achaeans. 15.387. they in their cars, but the Achaeans high up on the decks of their black ships to which they had climbed, fought therefrom with long pikes that lay at hand for them upon the ships for sea-fighting,— jointed pikes, shod at the tip with bronze. 16.453. But and if he be dear to thee, and thine heart be grieved, suffer thou him verily to be slain in the fierce conflict beneath the hands of Patroclus, son of Menoetius; but when his soul and life have left him, then send thou Death and sweet Sleep to bear him away 16.809. Then blindness seized his mind, and his glorious limbs were loosed beneath him, and he stood in a daze; and from behind him from close at hand a Dardanian smote him upon the back between the shoulders with a cast of his sharp spear, even Panthous' son, Euphorbus, that excelled all men of his years in casting the spear, and in horsemanship, and in speed of foot; and lo, twenty warriors had he already cast 22.166. even so these twain circled thrice with swift feet about the city of Priam; and all the gods gazed upon them. Then among these the father of men and gods was first to speak:Look you now, in sooth a well-loved man do mine eyes behold pursued around the wall; and my heart hath sorrow 23.71. Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. 23.72. Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. 23.73. Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. 23.74. Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. 23.379. and the pace of their horses was forced to the uttermost. And forthwith the swift-footed mares of the son of Pheres shot to the front, and after them Diomedes' stallions of the breed of Tros; not far behind were they, but close behind, for they seemed ever like to mount upon |
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2. Homer, Odyssey, 3.174-3.175, 4.521, 4.708, 5.399, 7.196, 7.223, 9.101, 10.334, 11.48-11.50, 11.166-11.167, 11.481-11.482, 23.238 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •soul, orphic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 214, 215, 217, 373| 3.174. δεῖξε, καὶ ἠνώγει πέλαγος μέσον εἰς Εὔβοιαν 3.175. τέμνειν, ὄφρα τάχιστα ὑπὲκ κακότητα φύγοιμεν. 4.521. ἦ τοι ὁ μὲν χαίρων ἐπεβήσετο πατρίδος αἴης 4.708. νηῶν ὠκυπόρων ἐπιβαινέμεν, αἵ θʼ ἁλὸς ἵπποι 5.399. νῆχε δʼ ἐπειγόμενος ποσὶν ἠπείρου ἐπιβῆναι. 7.196. πρίν γε τὸν ἧς γαίης ἐπιβήμεναι· ἔνθα δʼ ἔπειτα 7.223. ὥς κʼ ἐμὲ τὸν δύστηνον ἐμῆς ἐπιβήσετε πάτρης 9.101. σπερχομένους νηῶν ἐπιβαινέμεν ὠκειάων, 10.334. εὐνῆς ἡμετέρης ἐπιβείομεν, ὄφρα μιγέντε 11.48. αὐτὸς δὲ ξίφος ὀξὺ ἐρυσσάμενος παρὰ μηροῦ 11.49. ἥμην, οὐδʼ εἴων νεκύων ἀμενηνὰ κάρηνα 11.50. αἵματος ἆσσον ἴμεν, πρὶν Τειρεσίαο πυθέσθαι. 11.166. οὐ γάρ πω σχεδὸν ἦλθον Ἀχαιΐδος, οὐδέ πω ἁμῆς 11.167. γῆς ἐπέβην, ἀλλʼ αἰὲν ἔχων ἀλάλημαι ὀιζύν, 23.238. ἀσπάσιοι δʼ ἐπέβαν γαίης, κακότητα φυγόντες· | 3.175. to Euboea, so we'd escape the soonest from distress. A whistling fair wind at once began to blow. Our ships very quickly crossed the fishy ways and brought us at night into Geraestus. We offered many bulls' thighs to Poseidon, since we'd measured the great sea. 11.50. get close to the blood before I questioned Teiresias. “The soul of my comrade Elpenor came first, for he'd not yet been buried under the wide-wayed earth, since we'd left his body in Circe's hall, unwept for and unburied, since other work bore down on us. |
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3. Hesiod, Theogony, 396, 492, 577-578 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 213| 578. ἀμφὶ δέ οἱ στεφάνην χρυσέην κεφαλῆφιν ἔθηκε, | 578. And strength had gone beyond the boundary |
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| 4. Hesiod, Shield, 452 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •soul, orphic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 216 |
| 5. Anaximenes of Miletus, Fragments, a 23 dk, b2 dk (6th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 140 |
6. Aeschylus, Persians, 619-620, 622-632, 621 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 149| 621. Δαρεῖον ἀνακαλεῖσθε, γαπότους δʼ ἐγὼ | |
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| 7. Heraclitus of Ephesus, Fragments, b36 dk, a 16 dk (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 140 |
8. Aristophanes, The Women Celebrating The Thesmophoria, 957 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •soul, orphic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 216| 957. ἐπισκοπεῖν δὲ πανταχῇ | |
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| 9. Plato, Republic, 571c-e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •soul, orphic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 410 |
10. Plato, Cratylus, 399e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •soul, orphic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 144| 399e. ἀναψῦχον, ἅμα δὲ ἐκλείποντος τοῦ ἀναψύχοντος τὸ σῶμα ἀπόλλυταί τε καὶ τελευτᾷ· ὅθεν δή μοι δοκοῦσιν αὐτὸ ψυχὴν καλέσαι. εἰ δὲ βούλει —ἔχε ἠρέμα· δοκῶ γάρ μοί τι καθορᾶν πιθανώτερον τούτου | 399e. ἀναψῦχον ), and when this revivifying force fails, the body perishes and comes to an end therefore, I think, they called it ψυχή . But—please keep still a moment. I fancy I see something which will carry more conviction |
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11. Plato, Timaeus, 71e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •soul, orphic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 410| 71e. ἡμῶν, ἵνα ἀληθείας πῃ προσάπτοιτο, κατέστησαν ἐν τούτῳ τὸ μαντεῖον. ἱκανὸν δὲ σημεῖον ὡς μαντικὴν ἀφροσύνῃ θεὸς ἀνθρωπίνῃ δέδωκεν· οὐδεὶς γὰρ ἔννους ἐφάπτεται μαντικῆς ἐνθέου καὶ ἀληθοῦς, ἀλλʼ ἢ καθʼ ὕπνον τὴν τῆς φρονήσεως πεδηθεὶς δύναμιν ἢ διὰ νόσον, ἢ διά τινα ἐνθουσιασμὸν παραλλάξας. ΤΙ. ἀλλὰ συννοῆσαι μὲν ἔμφρονος τά τε ῥηθέντα ἀναμνησθέντα ὄναρ ἢ ὕπαρ ὑπὸ τῆς μαντικῆς τε καὶ ἐνθουσιαστικῆς φύσεως, καὶ ὅσα ἂν φαντάσματα | 71e. as good as they possibly could, rectified the vile part of us by thus establishing therein the organ of divination, that it might in some degree lay hold on truth. And that God gave unto man’s foolishness the gift of divination a sufficient token is this: no man achieves true and inspired divination when in his rational mind, but only when the power of his intelligence is fettered in sleep or when it is distraught by disease or by reason of some divine inspiration. Tim. But it belongs to a man when in his right mind to recollect and ponder both the things spoken in dream or waking vision by the divining and inspired nature, and all the visionary forms that were seen, and by means of reasoning to discern about them all |
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| 12. Euripides, Iphigenia Among The Taurians, 144-147, 143 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 150 |
13. Euripides, Bacchae, 903-905, 902 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 215| 902. εὐδαίμων μὲν ὃς ἐκ θαλάσσας | 902. Happy is he The archaic sound of the English happy is he... , with its implicit echo of the beatitudes from the Sermon on the Mount, is appropriate here, for the chorus is describing beatitudes of a kind (though not strictly religious beatitudes) as appear at 73ff. who has fled a storm on the sea, and reached harbor. Happy too is he who has overcome his hardships. |
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14. Euripides, Alcestis, 180-190, 179 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 150 | 179. ister and brother mate together; the nearest and dearest stain their path with each others blood, and no law restrains such horrors. Bring not these crimes amongst us, for here we count it shame that one man should have the control of two wives, and men are content to turn their attention to one lawful love, |
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| 15. Empedocles, Fragments, b51.3 dk, b115.47-58 dk (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 216 |
16. Plato, Phaedo, 108a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •soul, orphic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 172| 108a. μὲν γὰρ ἁπλῆν οἶμόν φησιν εἰς Ἅιδου φέρειν, ἡ δ᾽ οὔτε ἁπλῆ οὔτε μία φαίνεταί μοι εἶναι. οὐδὲ γὰρ ἂν ἡγεμόνων ἔδει: οὐ γάρ πού τις ἂν διαμάρτοι οὐδαμόσε μιᾶς ὁδοῦ οὔσης. νῦν δὲ ἔοικε σχίσεις τε καὶ τριόδους πολλὰς ἔχειν: ἀπὸ τῶν θυσιῶν τε καὶ νομίμων τῶν ἐνθάδε τεκμαιρόμενος λέγω. ἡ μὲν οὖν κοσμία τε καὶ φρόνιμος ψυχὴ ἕπεταί τε καὶ οὐκ ἀγνοεῖ τὰ παρόντα: ἡ δ’ ἐπιθυμητικῶς τοῦ σώματος ἔχουσα, ὅπερ ἐν τῷ ἔμπροσθεν εἶπον, περὶ ἐκεῖνο πολὺν | 108a. for he says a simple path leads to the lower world, but I think the path is neither simple nor single, for if it were, there would be no need of guides, since no one could miss the way to any place if there were only one road. But really there seem to be many forks of the road and many windings; this I infer from the rites and ceremonies practiced here on earth. Now the orderly and wise soul follows its guide and understands its circumstances; but the soul that is desirous of the body, as I said before, flits about it, and in the visible world for a long time, |
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| 17. Aristotle, On The Universe, 12-17, 19-25, 18 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 143 |
18. Cicero, Republic, 6.18-6.19 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •soul, orphic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 149| 6.18. Quae cum intuerer stupens, ut me recepi, Quid? hic, inquam, quis est, qui conplet aures meas tantus et tam dulcis sonus? Hic est, inquit, ille, qui intervallis disiunctus inparibus, sed tamen pro rata parte ratione distinctis inpulsu et motu ipsorum orbium efficitur et acuta cum gravibus temperans varios aequabiliter concentus efficit; nec enim silentio tanti motus incitari possunt, et natura fert, ut extrema ex altera parte graviter, ex altera autem acute sonent. Quam ob causam summus ille caeli stellifer cursus, cuius conversio est concitatior, acuto et excitato movetur sono, gravissimo autem hic lunaris atque infimus; nam terra nona inmobilis manens una sede semper haeret complexa medium mundi locum. Illi autem octo cursus, in quibus eadem vis est duorum, septem efficiunt distinctos intervallis sonos, qui numerus rerum omnium fere nodus est; quod docti homines nervis imitati atque cantibus aperuerunt sibi reditum in hunc locum, sicut alii, qui praestantibus ingeniis in vita humana divina studia coluerunt. 6.19. Hoc sonitu oppletae aures hominum obsurduerunt; nec est ullus hebetior sensus in vobis, sicut, ubi Nilus ad illa, quae Catadupa nomitur, praecipitat ex altissimis montibus, ea gens, quae illum locum adcolit, propter magnitudinem sonitus sensu audiendi caret. Hic vero tantus est totius mundi incitatissima conversione sonitus, ut eum aures hominum capere non possint, sicut intueri solem adversum nequitis, eiusque radiis acies vestra sensusque vincitur. Haec ego admirans referebam tamen oculos ad terram identidem. | 6.18. After recovering from the astonishment with which I viewed these wonders, I said : "What is this loud and agreeable sound that fills my ears ? " ** "That is produced," he replied, "by the onward rush and motion of the spheres themselves; the intervals between them, though unequal, being exactly arranged in a fixed proportion, by an agreeable blending of high and low tones various harmonies are produced; for such mighty motions cannot be carried on so swiftly in silence; and Nature has provided that one extreme shall produce low tones while the other gives forth high. Therefore this uppermost sphere of heaven, which bears the stars, as it revolves more rapidly, produces a high, shrill tone, whereas the lowest revolving sphere, that of the Moon, gives forth the lowest tone ; for the earthly sphere, the ninth, remains ever motionless and stationary in its position in the centre of the universe. But the other eight spheres, two of which move with the same velocity, produce seven different sounds, - a number which is the key of almost everything. Learned men, by imitating this harmony on stringed instruments and in song, have gained for themselves a return to this region, as others have obtained the same reward by devoting their brilliant intellects to divine pursuits during their earthly lives. 6.19. Men's ears, ever filled with this sound, have become deaf to it , for you have no duller sense than that of hearing. We find a similar phenomenon where the Nile rushes down from those lofty mountains at the place called Catadupa ; ** the people who live nearby have lost their sense of hearing on account of the loudness of the sound. But this mighty music, produced by the revolution of the whole universe at the highest speed, cannot be perceived by human ears, any more than you can look straight at the Sun, your sense of sight being overpowered by its radiance. " While gazing at these wonders, I was repeatedly turning my eyes back to earth. |
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19. Cicero, On Divination, 1.64 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •soul, orphic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 408| 1.64. Divinare autem morientes illo etiam exemplo confirmat Posidonius, quod adfert, Rhodium quendam morientem sex aequales nominasse et dixisse, qui primus eorum, qui secundus, qui deinde deinceps moriturus esset. Sed tribus modis censet deorum adpulsu homines somniare, uno, quod provideat animus ipse per sese, quippe qui deorum cognatione teneatur, altero, quod plenus ae+r sit inmortalium animorum, in quibus tamquam insignitae notae veritatis appareant, tertio, quod ipsi di cum dormientibus conloquantur. Idque, ut modo dixi, facilius evenit adpropinquante morte, ut animi futura augurentur. | 1.64. Moreover, proof of the power of dying men to prophesy is also given by Posidonius in his well-known account of a certain Rhodian, who, when on his death-bed, named six men of equal age and foretold which of them would die first, which second, and so on. Now Posidonius holds the view that there are three ways in which men dream as the result of divine impulse: first, the soul is clairvoyant of itself because of its kinship with the gods; second, the air is full of immortal souls, already clearly stamped, as it were, with the marks of truth; and third, the gods in person converse with men when they are asleep. And, as I said just now, it is when death is at hand that men most readily discern signs of the future. |
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| 20. Cicero, Cato, 78 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •soul, orphic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 140 |
| 21. Philodemus of Gadara, De Pietate \ , p.herc. 1428 16 p. 80 gomperz (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •soul, orphic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 144 |
| 22. Philodemus, (Pars I) \ On Piety, p.herc. 1428 16 p. 80 gomperz (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •soul, orphic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 144 |
23. Vergil, Aeneis, 6.540-6.543, 6.645 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •soul, orphic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 148, 174| 6.540. Hic locus est, partes ubi se via findit in ambas: 6.541. dextera quae Ditis magni sub moenia tendit, 6.542. hac iter Elysium nobis; at laeva malorum 6.543. exercet poenas, et ad impia Tartara mittit. 6.645. Nec non Threïcius longa cum veste sacerdos | 6.541. Here Cerberus, with triple-throated roar, 6.542. Made all the region ring, as there he lay 6.543. At vast length in his cave. The Sibyl then, 6.645. But, speaking first, he said, in their own tongue: |
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| 24. Philo of Alexandria, Allegorical Interpretation, 2.30 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •soul, orphic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 409 |
25. Philo of Alexandria, On The Contemplative Life, 26 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •soul, orphic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 409 | 26. Therefore they always retain an imperishable recollection of God, so that not even in their dreams is any other object ever presented to their eyes except the beauty of the divine virtues and of the divine powers. Therefore many persons speak in their sleep, divulging and publishing the celebrated doctrines of the sacred philosophy. |
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26. Philo of Alexandria, On The Special Laws, 1.298, 2.103 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •soul, orphic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 408, 409 | 1.298. The third, which is a reason of the very greatest importance, is this. Since we are not only well treated while we are awake, but also when we are asleep, inasmuch as the mighty God gives sleep as a great assistance to the human race, for the benefit of both their bodies and souls, of their bodies as being by it relieved of the labours of the day, and of their souls as being lightened by it of all their cares, and being restored to themselves after all the disorder and confusion caused by the outward senses, and as being then enabled to retire within and commune with themselves, the law has very properly thought fit to make a distinction of the actions of thanksgiving, so that sacrifices may be made on behalf of those who are awake by means of the victims which are offered, and on behalf of those who are asleep, and of those who are benefited by sleep, by the lighting of the sacred candles.LV. |
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27. Philo of Alexandria, On Dreams, 1.1, 1.167-1.168 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •soul, orphic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 409 | 1.1. The treatise before this one has contained our opinions on those visions sent from heaven which are classed under the first species; in reference to which subject we delivered our opinion that the Deity sent the appearances which are beheld by man in dreams in accordance with the suggestions of his own nature. But in this treatise we will, to the best of our power, describe those dreams which come under the second species. 1.167. is it not then worth while to examine into the cause of this difference? Undoubtedly it is; let us then in a careful manner apply ourselves to the consideration of the cause. Philosophers say that virtue exists among men, either by nature, or by practice, or by learning. On which account the sacred scriptures represent the three founders of the nation of the Israelites as wise men; not indeed originally endowed with the same kind of wisdom, but arriving rapidly at the same end. 1.168. For the eldest of them, Abraham, had instruction for his guide in the road which conducted him to virtue; as we shall show in another treatise to the best of our power. And Isaac, who is the middle one of the three, had a self-taught and self-instructed nature. And Jacob, the third, arrived at this point by industry and practice, in accordance with which were his labours of wrestling and contention. |
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| 28. Philo of Alexandria, On Sobriety, 5 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •soul, orphic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 409 |
29. Philo of Alexandria, On The Migration of Abraham, 222 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •soul, orphic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 409 | 222. So that never, O my mind, do thou become effeminate and yield; but even if any thing does appear difficult to be discovered by contemplation, still opening the seeing faculties that are in thyself, look inwards and investigate existing things more accurately, and never close the eyes whether intentionally or unintentionally; for sleep is a blind thing as wakefulness is a sharp-sighted thing. And it is well to be content if by assiduity in investigation it is granted to thee to arrive at a correct conception of the objects of thy search. |
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30. Philo of Alexandria, On Drunkenness, 204 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •soul, orphic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 408 | 204. For it was not likely that in his state he could clearly and distinctly comprehend either sleep or waking, or a stationary position or motion; but when he appears to have come to an opinion in the best manner, then above all other times is he found to be most foolish, since his affairs then come to an end, by no means resembling that which was expected; |
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31. Philo of Alexandria, On The Life of Abraham, 70 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •soul, orphic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 407 | 70. The man who had been bred up in this doctrine, and who for a long time had studied the philosophy of the Chaldaeans, as if suddenly awakening from a deep slumber and opening the eye of the soul, and beginning to perceive a pure ray of light instead of profound darkness, followed the light, and saw what he had never see before, a certain governor and director of the world standing above it, and guiding his own work in a salutary manner, and exerting his care and power in behalf of all those parts of it which are worthy of divine superintendence. |
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| 32. Phlegon of Tralles, On Miraculous Things, 2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •soul, orphic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 337 |
| 33. Iulia Balbilla, Epigrams, 790.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •soul, orphic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 144 |
| 34. Plutarch, Fragments, 200 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •soul, orphic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 406 |
| 35. Plutarch, Letter of Condolence To Apollonius, 120c6, 120d5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 406 |
| 36. Hippolytus, Refutation of All Heresies, 1.21.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •soul, orphic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 144 |
| 37. Tertullian, On The Soul, 47.1-47.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •soul, orphic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 144, 408 |
| 38. Apuleius, On The God of Socrates, 24.19-24.21 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •soul, orphic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 149 |
| 39. Athenaeus, The Learned Banquet, 9.15 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •soul, orphic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 373 |
| 40. Vettius Valens, Anthologies, 317.19 pingree (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •soul, orphic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 142 |
| 41. Lucian, Sacrifices, 6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •soul, orphic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 141 |
42. Diogenes Laertius, Lives of The Philosophers, 8.31-8.32 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •soul, orphic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 149 | 8.31. The veins, arteries, and sinews are the bonds of the soul. But when it is strong and settled down into itself, reasonings and deeds become its bonds. When cast out upon the earth, it wanders in the air like the body. Hermes is the steward of souls, and for that reason is called Hermes the Escorter, Hermes the Keeper of the Gate, and Hermes of the Underworld, since it is he who brings in the souls from their bodies both by land and sea; and the pure are taken into the uppermost region, but the impure are not permitted to approach the pure or each other, but are bound by the Furies in bonds unbreakable. 8.32. The whole air is full of souls which are called genii or heroes; these are they who send men dreams and signs of future disease and health, and not to men alone, but to sheep also and cattle as well; and it is to them that purifications and lustrations, all divination, omens and the like, have reference. The most momentous thing in human life is the art of winning the soul to good or to evil. Blest are the men who acquire a good soul; they can never be at rest, nor ever keep the same course two days together. |
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| 43. Iamblichus, Life of Pythagoras, 18.82 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •soul, orphic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 149 |
| 44. Iamblichus, Concerning The Mysteries, 3.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •soul, orphic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 408 |
| 45. Porphyry, Philosophy From Oracles, 1-2, p. 141 wolff (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 150 |
46. Porphyry, Life of Plotinus, 10 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •soul, orphic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 373 | 10. Among those making profession of Philosophy at Rome was one Olympius, an Alexandrian, who had been for a little while a pupil of Ammonius. This man's jealous envy showed itself in continual insolence, and finally he grew so bitter that he even ventured sorcery, seeking to crush Plotinus by star-spells. But he found his experiments recoiling upon himself, and he confessed to his associates that Plotinus possessed 'a mighty soul, so powerful, as to be able to hurl every assault back upon those that sought his ruin'. Plotinus had felt the operation and declared that at that moment Olympius' 'limbs were convulsed and his body shrivelling like a money-bag pulled tight'. Olympius, perceiving on several attempts that he was endangering himself rather than Plotinus, desisted. In fact Plotinus possessed by birth something more than is accorded to other men. An Egyptian priest who had arrived in Rome and, through some friend, had been presented to the philosopher, became desirous of displaying his powers to him, and he offered to evoke a visible manifestation of Plotinus' presiding spirit. Plotinus readily consented and the evocation was made in the Temple of Isis, the only place, they say, which the Egyptian could find pure in Rome. At the summons a Divinity appeared, not a being of the spirit-ranks, and the Egyptian exclaimed: 'You are singularly graced; the guiding-spirit within you is not of the lower degree but a God.' It was not possible, however, to interrogate or even to contemplate this God any further, for the priest's assistant, who had been holding the birds to prevent them flying away, strangled them, whether through jealousy or in terror. Thus Plotinus had for indwelling spirit a Being of the more divine degree, and he kept his own divine spirit unceasingly intent upon that inner presence. It was this preoccupation that led him to write his treatise upon Our Tutelary Spirit, an essay in the explanation of the differences among spirit-guides. Amelius was scrupulous in observing the day of the New-Moon and other holy-days, and once asked Plotinus to join in some such celebration: Plotinus refused: 'It is for those Beings to come to me, not for me to go to them.' What was in his mind in so lofty an utterance we could not explain to ourselves and we dared not ask him. |
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| 47. Synesius of Cyrene, Letters, 16 (4th cent. CE - 5th cent. CE) Tagged with subjects: •soul, orphic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 143 |
| 48. Synesius of Cyrene, Letters, 16 (4th cent. CE - 5th cent. CE) Tagged with subjects: •soul, orphic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 143 |
| 49. Proclus, Commentary On Plato'S Republic, 2.115.14-2.115.15, 2.119, 2.129-2.130, 339.17 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 141 |
| 50. Heraclitus Lesbius, Fragments, b36 dk, a 16 dk Tagged with subjects: •nan Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 140 |
| 51. Epigraphy, Knidos, 303 Tagged with subjects: •soul, orphic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 168 |
| 52. Philoponus, De Aeternitate Mundi, 33-202, in. de an. 201, 7 hayd. Tagged with subjects: •nan Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 139 |
| 53. Anon., Nostoi (Fragmenta), fr.11 bernabé Tagged with subjects: •soul, orphic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 216 |
